Utu

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Utu
God of the sun, justice, morality, and truth
Tablet of Shamash (2).jpg
Representation of Shamash from the Tablet of Shamash (c. 888 – 855 BC), showing him sitting on his throne dispensing justice while clutching a rod-and-ring symbol
Abode Heaven
Planet Sun
Symbol Mace, Saw, Sun rays from shoulders, Sun Disk
Mount Sun chariot
Personal information
Consort Sherida
Children Kittu ("Truth") and Misharu ("Justice")
Parents usually Nanna and Ningal, but sometimes the son of An or Enlil
Siblings Ereshkigal (older sister) and Inanna (twin sister), Ishkur/ Hadad (in some sources)

Utu[a] later worshipped by East Semitic peoples as Shamash,[b] was the ancient Mesopotamian god of the sun, justice, morality, and truth, and the twin brother of the goddess Inanna, the Queen of Heaven. His main temples were in the cities of Sippar and Larsa. He was believed to ride through the heavens in his sun chariot and see all things that happened in the day. He was the enforcer of divine justice and was thought to aid those in distress. According to Sumerian mythology, he helped protect Dumuzid when the galla demons tried to drag him to the Underworld and he appeared to the hero Ziusudra after the Great Flood. In the Epic of Gilgamesh, he helps Gilgamesh defeat the ogre Humbaba.

Family

Utu was the twin brother of Inanna,[4][5] the Queen of Heaven, whose domain encompassed a broad variety of different powers.[6][5] In Sumerian texts, Inanna and Utu are shown as extremely close;[7] in fact, their relationship frequently borders on incestuous.[7][8] Utu is usually the son of Nanna, the god of the moon, and his wife, Ningal,[9] but is sometimes also described as the son of An or Enlil.[9] His wife was the goddess Sherida, later known in Akkadian as Aya.[10][11] Sherida was a goddess of beauty, fertility, and sexual love,[11] possibly because light was seen as inherently beautiful, or because of the sun's role in promoting agricultural fertility.[11] They were believed to have two offspring: the goddess Kittu, whose name means "Truth", and the god Misharu, whose name means "Justice".[11]

Worship

Utu was worshipped in Sumer from the very earliest times.[10] His main temples, which were both known as E-babbar ("White House"), were located in Sippar and in Larsa.[10]

Iconography

In Sumerian texts, Utu is described as "bearded" and "long-armed".[10] He was believed to emerge from the doors of Heaven every day at dawn and ride across the sky in his chariot before returning to the "interior of heaven" through a set of doors in the far west every evening.[10] Utu's charioteer was named Bunene.[12] Cylinder seals often show two gods holding the doors open for him as he wields his weapon, the pruning-saw,[10] a double-edged arch-shaped saw with large, jagged teeth, representing his role as the god of justice.[10]

Mythology

The Sumerians believed that, as he rode through heaven, Utu saw everything that happened in the world.[10][11] Alongside his sister Inanna, Utu was the enforcer of divine justice.[7] At night, Utu was believed to travel through the Underworld as he journeyed to the east in preparation for the sunrise.[11] One Sumerian literary work refers to Utu illuminating the Underworld and dispensing judgement there[14] and Shamash Hymn 31 (BWL 126) states that Utu serves as a judge of the dead in the Underworld alongside the malku, kusu, and the Anunnaki.[14] On his way through the Underworld, Utu was believed to pass through the garden of the sun-god,[11] which contained trees that bore precious gems as fruit.[11]

Utu was believed to take an active role in human affairs,[10] and was thought to aid those in distress.[10] In the Sumerian poem The Dream of Dumuzid, Utu intervenes to rescue Inanna's husband Dumuzid from the galla demons who are hunting him.[10] In the Sumerian flood myth, Utu emerges after the flood waters begin to subside,[15][16] causing Ziusudra, the hero of the story, to throw open a window on his boat and fall down prostrate before him.[15][16] Ziusudra sacrifices a sheep and an ox to Utu for delivering him to salvation.[15][16]

In the Sumerian King List, one of the early kings of Uruk is described as "the son of Utu"[10] and Utu seems to have served as a special protector to several of that city's later kings.[10] In the Sumerian poem of Gilgamesh and Huwawa, the hero Gilgamesh asks Utu to assist him in his journey to the Cedar Mountain.[17] In this version, Gilgamesh asks Utu's help because Utu is associated with the Cedar Mountain, which is implied to be located in the far east, the land where the sun rises.[18] Utu is initially reluctant to help,[19] but, after Gilgamesh explains that he is doing this because he intends to establish his name, because he knows he will eventually die, Utu agrees.[18] Once Gilgamesh reaches the Cedar Mountain, Utu helps him defeat the ogre Huwawa, who lives there.[19]

In the standard Babylonian Epic of Gilgamesh, Gilgamesh's plan to visit the Cedar Mountain is still his own idea and he goes to Shamash for aid.[20] In this version, however, the Cedar Mountain is explicitly stated to be located in the northwest, in Lebanon.[21] Shamash helps Gilgamesh defeat Humbaba (the East Semitic name for Huwawa).[10][22] Jeffrey H. Tigay suggests that Lugalbanda's association with the sun-god in the Old Babylonian version of the epic strengthened "the impression that at one point in the history of the tradition the sun-god was also invoked as an ancestor".[23] In the Sumerian version, Gilgamesh's initial quest is to visit the Cedar Mountain and Humbaba is merely an obstacle that Gilgamesh and Enkidu encounter once they have already arrived there,[24] but, in the Babylonian version, defeating Humbaba is the initial quest on which the heroes embark.[25] In a late version of the Gilgamesh story, Shamash becomes the instigator of the quest, the one who instructs Gilgamesh to go slay Humbaba to begin with.[25] Tigay describes this as the "final and logical development of [Shamash's] role."[25]

Family tree

An
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Ninḫursaĝ
 
 
 
 
 
Enki
born to Namma
 
 
 
Ninkikurga
born to Namma
Nidaba
born to Uraš
 
 
 
Ḫaya
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Ninsar
 
 
 
 
 
 
 
Ninlil
 
 
 
Enlil
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Ninkurra
 
 
Ningal
maybe daughter of Enlil
 
 
 
Nanna Nergal
maybe son of Enki
Ninurta
maybe born to Ninḫursaĝ
 
Baba
born to Uraš
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Uttu Inanna
possibly also the daughter of Enki, the daughter of Enlil, or the daughter of An
 
Dumuzid
maybe son of Enki
Utu Ninkigal
married Nergal
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Meškiaĝĝašer Lugalbanda
 
 
 
Ninsumun
 
 
 
 
 
 
 
 
Enmerkar Gilgāmeš
 
 
Urnungal


See also

Notes

  1. ^ Akkadian rendition[1][2] of Sumerian dUD 𒀭𒌓 "Sun",[3]
  2. ^ Akkadian šamaš "Sun" is cognate to Phoenician: 𐤔𐤌𐤔 šmš, Classical Syriac: ܫܡܫܐšemša, Hebrew: שֶׁמֶשׁšemeš and Arabic: شمسšams.

References

  1. ^ http://www.sumerian.org/sumlogo.htm s.v. "babbar(2)"
  2. ^ Frederick Augustus Vanderbergh : Sumerian Hymns from Cuneiform Texts in the British Museum. Columbia University Press, 1908. p. 53.
  3. ^ Kasak, Enn; Veede, Raul (2001). Mare Kõiva; Andres Kuperjanov, eds. "Understanding Planets in Ancient Mesopotamia (PDF)" (PDF). Electronic Journal of Folklore. Estonian Literary Museum. 16: 7–35. doi:10.7592/fejf2001.16.planets. ISSN 1406-0957.  The Sumerian cuneiform character is encoded in Unicode at U+12313 𒌓 (Borger nr. 381). Borger's 381 is U4. http://www.sron.nl/~jheise/signlists/top20.html
  4. ^ Black & Green 1992, p. 182.
  5. ^ a b Pryke 2017, p. 36.
  6. ^ Black & Green 1992, pp. 108–109.
  7. ^ a b c Pryke 2017, pp. 36–37.
  8. ^ Black & Green 1992, p. 183.
  9. ^ a b Black & Green 1992, pp. 182–184.
  10. ^ a b c d e f g h i j k l m n Black & Green 1992, p. 184.
  11. ^ a b c d e f g h Holland 2009, p. 115.
  12. ^ Black & Green 1992, p. 52.
  13. ^ Black & Green 1992, p. 68.
  14. ^ a b Horowitz 1998, p. 352.
  15. ^ a b c Kramer 1961, p. 98.
  16. ^ a b c Hämmerly-Dupuy 1988, p. 56.
  17. ^ Tigay 2002, p. 76.
  18. ^ a b Tigay 2002, pp. 76–77.
  19. ^ a b Tigay 2002, p. 77.
  20. ^ Tigay 2002, pp. 77–78.
  21. ^ Tigay 2002, p. 78.
  22. ^ Tigay 2002, pp. 77–81.
  23. ^ Tigay 2002, pp. 76–81.
  24. ^ Tigay 2002, pp. 77, 79.
  25. ^ a b c Tigay 2002, p. 79.

Bibliography

  • Black, Jeremy; Green, Anthony (1992), Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary, London, England: The British Museum Press, ISBN 0-7141-1705-6 
  • Hämmerly-Dupuy, Daniel (1988), "Some Observations of the Assyrio-Babylonian and Sumerian Flood Stories", in Dundes, Alan, The Flood Myth, Berkeley, California, Los Angeles, California, and London, England: University of California Press, pp. 49–60, ISBN 0-520-05973-5 
  • Holland, Glenn Stanfield (2009), Gods in the Desert: Religions of the Ancient Near East, Lanham, Maryland, Boulder, Colorado, New York City, New York, Toronto, Ontario, and Plymouth, England: Rowman & Littlefield Publishers, Inc., ISBN 978-0-7425-9979-6 
  • Horowitz, Wayne (1998), Mesopotamian Cosmic Geography, Mesopotamian Civilizations, Winona Lake, Indiana: Eisenbrauns, ISBN 978-0-931464-99-7 
  • Kramer, Samuel Noah (1961), Sumerian Mythology: A Study of Spiritual and Literary Achievement in the Third Millennium B.C.: Revised Edition, Philadelphia, Pennsylvania: University of Pennsylvania Press, ISBN 0-8122-1047-6 
  • Pryke, Louise M. (2017), Ishtar, New York and London: Routledge, ISBN 978-1-138--86073-5 
  • Tigay, Jeffrey H. (2002) [1982], The Evolution of the Gilgamesh Epic, Wauconda, Illinois: Bolchazzy-Carucci Publishers, Inc., ISBN 0-86516-546-7 

External links

  • Ancient Mesopotamian Gods and Goddesses: Utu/Šamaš (god)
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